中国早期留日学生的社会调查实践

20世纪初,中国赴日留学生以其饱满的爱国热情,对中国社会的方方面面进行了大量、细致的调查研究,他们用自己创办的刊物登载了许多调查报告及翻译文章,使读者认识到清政府的腐败无能和人民的水深火热,进而试图找到一条民族振兴的出路,留日学生的社会调查实践,宣传了进步思想,开创了严谨务实的学界风气。     

论犯罪低龄化与法律正义的冲突

当法律与正义发生冲突时,应当以正义为先。当现实的正义在法律上得不到实现时,应当修改法律以适应人类正义的需求。本文立足于当前犯罪形势的发展,认为刑法应当与时俱进,以彰显法律正义。     

简论光复初期台湾的专卖制度

光复以后 ,台湾省行政长官公署设立专卖局 ,对樟脑、烟草、酒、火柴、度量衡器等物资实行严格的专卖制度。 1945年至 1947年 ,台湾省行政长官公署百分之三十以上的财政收入来源于专卖。专卖制度自最初实行即引起台湾民众的普遍反感 ,并最终成为 1947年“二·二八”事件爆发的一个主要原因和导火索。“二·二八”事件之后 ,专卖局被改组为烟酒公卖局 ,其余物资则不再实行专卖。     

论预防未成年人犯罪的基本原则

未成年人犯罪原因的多样性与犯罪治理本身的复杂性决定了预防未成年人犯罪是一项庞大而艰巨的社会系统工程.坚持保护、早期干预和综合治理是推进这一系统工程中应当遵循的三项基本原则.     

江户时代日本史学中的早期民族主义

本文对江户时代日本史学著作的文本进行解读,分析存在于日本史学中的早期民族主义,将其归为华夷观变化滋生民族主体意识、神国思想、尊皇意识三种形态,力图证明日本的早期民族主义源自其思想内部,而非外来殖民危机。     

中国农村早婚比例的客观统计与分析--与《改革以来中国农村婚姻家庭的新变化》商榷

<改革以来中国农村婚姻家庭的新变化>一书认为早婚现象严重、晚婚比例低是河南潢川农村男性户主婚龄分布的两大特点,51.3%的男性户主没有达到法定结婚年龄就结婚等.这一结论有些危言耸听.书中用80年代的标准来衡量不同成婚年代的人的情况,且调查问卷设计也有问题.应以成婚年代为纬,结婚年龄为经做成表格,方能准确地获得不同时期婚龄分布的情况,也才能从表格上清晰地看到早婚以及晚婚的情况.     

民初时论中法治精神管窥

民国初期,时人结合社会实际,以报刊杂志为阵地,学理诠释了法治思想的主要内涵,如界定"法治"概念,厘清法治与人治、德治关系,确立法治基本原则与追求完美法治形式等。同时,深入批判法治实施过程中立法、执法与守法等方面形式与精神的悖离,并积极探索完善法治的实施途经,欲藉构建完备法治理论、培育法治精神、提倡政府主导、增强政党作用等以达到建立完美法治社会之目的。     

La Marcha Violenta? Railroads and Land in 19th‐century Mexico

The impact of railroad development on land tenure and use in 19th‐century Mexico has long been central to interpretations of Mexico's rural history, in particular of the grievances culminating in the Revolution (1910–20). The prevailing interpretation, that railroads displaced Mexican peasants and smallholders from the land, has intuitive appeal but lacks empirical support. This article treats the question of the railroads' impact by studying the terms of the railroads' acquisition of land in southern Mexico. It argues that railroads failed to displace owners and occupants of the land, despite the governments's new laws and handpicked agents intended to oust recalcitrant residents with minimal delay and expense.     

HALT: early prevention and repression; recent developments and research

In this article an account is given of the Halt working method in the Netherlands, which is used by 63 Halt Bureaus and is directed at combating and preventing juvenile delinquency. This working method has been successful. Recent developments and experiments directed at further extending the effects of the Halt approach and executing an even earlier reaction to criminal behaviour are considered, and the results of recent research are discussed. Finally, the pros and cons of this method of early reaction are revealed, the conclusion being that the advantages and positive effects are great, and any possible disadvantages can be further offset.     

Reburying the treasure—maintaining the continuity: Two texts by Śākya Mchog Ldan on the Buddha-essence

The rich and interconnected universe of ?ākya Mchog Ldan’s views, including those on the buddha-essence, cannot be limited to or summarized in a few neat categories. Nevertheless, the following two interrelated ideas are crucial for understanding ?ākya Mchog Ldan’s interpretation of the buddha-essence: 1) only Mahāyāna āryas (’phags pa) have the buddha-essence characterized by the purity from adventitious stains (glo bur rnam dag); 2) the buddha-essence is inseparable from the positive qualities (yon tan, gu?a) of a buddha; In his writings, ?ākya Mchog Ldan argues against identifying the buddha-essence as a mere natural purity (rang bzhin rnam dag), i.e., the state of natural freedom from obscurations as it is taught in the Middle or Second Wheel of Doctrine (chos ’khor, dharmacakra) and its commentaries. The buddha-essence has to be posited as inseparability from positive qualities of a buddha. ?ākya Mchog Ldan approaches the buddha-essence inseparable from positive qualities of a buddha in two ways. In some texts, such as the Essence of Sūtras and Tantras, he argues that it has to be identified only as purity from adventitious stains, i.e., the removal of all or some negative qualities that prevent one from directly seeing the buddha-essence. In other texts, such as The Sun Unseen Before, he interprets it as the purity from adventitious stains and the natural purity as it is taught in some sūtras of the Third Wheel of Doctrine and their commentaries. That type of natural purity is understood as the state of natural freedom from all obscurations inseparable from positive qualities of a buddha. Thereby, in this second type of texts, ?ākya Mchog Ldan arrives at positing two types of the buddha-essence: relative (kun rdzob, sa?v?ti) and ultimate (don dam, paramārtha). Despite different interpretations of the natural purity, the identification of the buddha-essence as the purity from adventitious stains is present in both. In his interpretation of the buddha-essence, ?ākya Mchog Ldan utilizes the categories of the three levels found in the Sublime Continuum: the impure (ma dag, a?uddha), impure-pure (ma dag dag pa, a?uddha?uddha, i.e. partially pure) and very pure (shin tu rnam dag, suvi?uddha) levels that correspond respectively to the categories of sentient beings, bodhisattvas (understood as ārya bodhisattvas in this context), and tathāgatas. ?ākya Mchog Ldan argues that one becomes a possessor of the buddha-essence free from adventitious stains only on the impure-pure level. In other words, when bodhisattvas enter the Mahāyāna Path of Seeing (mthong lam, dar?anamārga) simultaneously with the attainment of the first boddhisattva ground (byang chub sems pa’i sa, bodhisattavabhūmi)of Utmost Joy (rab tu dga’ ba, pramuditā), they become āryas, i.e. ‘exalted’ or ‘superior’, bodhisattvas, directly realize the ultimate truth (don dam bden pa, paramārthasatya), and thereby for the first time generate an antidote to obscurations of knowables (shes bya’i sgrib pa, jñeyāvara?a). They start gradually removing them, and thereby actually see at least a partial purification of stains ‘covering’ the buddha-essence, and its inseparability from at least some positive qualities. Such is not possible for anyone below that level, even for the non-Mahāyāna arhats (i.e., ?rāvakas and pratyekabuddhas). Thus, only Mahāyāna āryas have the buddha-essence characterized by the purity from adventitious stains; ārya bodhisattvas have only a part of it, while buddhas have it completely.